,  a 


,TV'nc  CM 


X^be  Song  of  Our 
Syrian  6uest 


m 


®  ferny  abepftert^ 
labaUwtwwt.'Gl  makefb 
me  to  lie  fcovn  in  $reen  pa$tu 
_re$:  leaMb  roe  besiDe  tbe 
$till  u>ater$/{3  re$toret b  my  $ovl; 
leaflet  b  me  in  the  patbs  of  ri^bte 
]ov$M$$  for  name's  sake,* Tfca. 
tbw$b  I  valk  through  tbe  valley 
of  tbe  $baOop>  of  5eatf>,  1  will 
fear  no  evil:  for  art  u>it& 
me;  rol>  anD  $taff  ibey 
<j  comfort  me/i?  prepared 
<  a  table  before  me  in  tbe  prese- 
nce of  mine  enemies:  ~~ 
t  anototest  my  bea?)  u>itb  oil;  my 
i  ci>p  rvnneib  over. purely  ^oot» 
j  oe$$  anS  merey  $ball  follow  me 
^  a(l  tbe  Days  of  my  life:  aw>  I  will 
I  Du>ett  in  tbe  bouse  of  tbe  H 
^  for  ever.  c^c©5s»<>c^os^s^^^s3^ 


^  P   .5 


JN, 


5Jesfi)r  tbr  Still  Waters 


totrAlioos  aoti  Decorative  Designs  byj 

Ciwle*  Copelanft  - 


Boston  V«u> York-ChiCAlo 


77943 


Copyright,  IQ04,  1905,  1906,  191I 

BY 

William  Allen  Knight 

Entered  at  Stationers'  II all,  London 
All  Rights  Reserved 


THE    PILGRIM    PRESS 
BOSTON 


E3gBSsrag5ESg 


b 


o  the  ban*  tb^t  beiO 
^-««tbe  tea-tall 
<fc?  <vn&  tbe  faces  of 
the  tipo  little  roaite 


Illustrations 

Beside  the  Still  Waters  .     Frontispiece 
The   Valley    of    the    Shadow    of 

Death 28 

The  Rodding  of  the  Sheep      .      .     36 


/t  GODSPEED  is  fitting  as  a  pil- 
grim after  much  journeying  fares 
forth  once  more;  and  such  is  this  little 
book.  Of  the  memories  that  hover  about 
the  pen  writing  these  lines,  one  only  may 
have  place  on  the  page.  It  is  of  a  day 
when  this  word  came  from  a  mountain 
village:  "It  has  shown  me  the  shepherd 
as  a  savior  and  the  Savior  as  a  Shep- 
herd.^ Because  some  who  will  look 
upon  these  pages  are  in  sick-rooms,  some 
are  lonely  being  companioned  only 
by  grief,  some  are  poor,  some  for  the 
time  are  misunderstood,  some  are  rich 
and  allured  by  many  voices,  some  are 
discouraged  and  feel  that  they  are  little 
loved,  some  are  young  and  cannot  find 
their  way,  and  some  are  old  and  way- 
worn —  because  all  have  need  of  the 
Shepherd's  care,  go,  little  Book,  once 
more,  bearing  this  token  only. 


Zbc  Song  of  Our 
Syrian  Guest 


\ 


N 


>*■ 


^-%. 


'o?.- 


FADUEL  MOGHABGHAB,5  , 
said  our  guest,  laughing  as 
he  leaned  over  the  tea-table  to- 
ward two  little  maids,  vainly  trying 
to  beguile  their  willing  and  sweetly 
puckered  lips  into  pronouncing  his 
name.  "Faduel  Moghabghab,"  he 
repeated  in  syllables,  pointing  to  the 
card  he  had  passed  to  them.  "Ac- 
cent the  u  and  drop  those  g's  which 
your  little  throats  cannot  manage," 
he  went  on  kindly,  while  the  merri- 
ment sparkled  in  his  lustrous  dark 


13] 


eyes,  and  his  milk-white  teeth, 
seen  through  his  black  mous- 
tache as  he  laughed,  added 
beauty  to  his  delicate  and  vivacious  face. 

He  was  a  man  of  winsome  mind,  this 
Syrian  guest  of  ours,  and  the  spiritual- 
ity of  his  culture  was  as  marked  as  the 
refinement  of  his  manners.  We  shall 
long  remember  him  for  the  tales  told 
that  evening  of  his  home  in  Ainzehalta 
on  the  slope  of  the  Syrian  mountains, 
but  longest  of  all  for  what  he  said  out 
of  the  memories  of  his  youth  about  a 
shepherd  song. 

"It  was  out  of  the  shepherd  life  of 
my  country,"  he  remarked,  "that  there 
came  long  ago  that  sweetest  religious 
song  ever  written  —  the  Twenty-third 
Psalm." 

After  the  ripple  of  his  merriment 
with  the  children  had  passed  he  turned 
to  me  with  a  face  now  serious  and 
pensive,     and    said:     "Ah,    so    many 


14 


things     familiar     to     us     arc 
strange  to  you  of  America." 

"Yes,"  I  answered,  "and 
no  doubt  because  of  this  we  often 
make  mistakes  which  are  more  serious 
than  mispronunciation  of  your  names." 

He  smiled  pleasantly,  then  with 
earnestness  said:  "So  many  things  in 
the  life  of  my  people,  the  same  now  as 
in  the  days  of  old,  have  been  woven 
into  the  words  of  the  Bible  and  into 
the  religious  ideas  expressed  there;  you 
of  the  Western  world,  not  knowing 
these  things  as  they  are,  often  misun- 
derstand what  is  written,  or  at  least 
fail  to  get  a  correct  impression  from  it." 

"Tell   us   about   some   of  these,"    I 
ventured,  with  a  pa- 
rental glance  at  two 
listening  little  faces. 


After  mentioning  several  in- 
stances, he  went  on:  "And 
there  is  the  shepherd  psalm; 
I  find  that  it  is  taken  among  you  as 
having  two  parts,  the  first  under  the 
figure  of  shepherd  life,  the  second  turn- 
ing to  the  scene  of  a  banquet  with  the 
host  and  the  guest." 

"Oh,  we  have  talked  about  that," 
said  my  lady  of  the  teacups  as  she 
dangled  the  tea-ball  with  a  connois- 
seur's fondness,  "and  we  have  even 
said  that  we  wished  the  wonderful 
little  psalm  could  have  been  finished 
in  the  one  figure  of  shepherd  life." 

"It  seems  to  us,"  I  added,  wishing 
to  give  suitable  support  to  my  lady's 
rather  brave  declaration  of  our  sense 
of  a  literary  flaw  in  the  matchless 
psalm,  "it  seems  to  us  to  lose  the 
sweet,  simple  melody  and  to  close  with 
strange,  heavy  chords  when  it  changes 
to  a  scene  of  banquet  hospitality.     Do 


16 


you  mean  that  it  actually  keeps 
the    shepherd    figure    to    the 

"Certainly,  good  friends." 

With  keen  personal  interest  I  asked 
him  to  tell  us  how  we  might  see  it  as 
a  shepherd  psalm  throughout.  So  we 
listened,  and  he  talked,  over  the  cool- 
ing teacups. 

"It  is  all,  all  a  simple  shepherd 
psalm,"  he  began.  "See  how  it  runs 
through  the  round  of  shepherd  life 
from    first    word    to    last." 

With    softly    modulated    voice    that 
had  the  rhythm  of  music  and  the  hush 
of  veneration  in  it,  he  quoted: 
LORD     IS     A/1      SHEPHERD;     I . 
SHALL   NOT   WANT.'" 

"There  is  the  opening  strain  of 
its  music;  in  that  chord  is  sounded 
the  key-note,  which  is  never  lost 
till  the  plaintive  melody  dies  away 
at  the  song's    end.     All   that   follows 


17] 


is  that  thought  put  in  vary- 

5v#t  ing  light." 

I  wish  it  were  possible  to 
reproduce  here  the  light  in  his  face  and 
the  interchange  of  tones  in  his  mellow 
voice  as  he  went  on.  He  talked  of 
how  the  varied  needs  of  the  sheep 
and  the  many-sided  care  of  the  shep- 
herd are  pictured  in  the  short  sen- 
tences of  the  psalm. 

"Each  is  distinct  and  adds  some- 
thing too  precious  to  be  merged  and 
lost,"  he  said. 

11 'HE  MAKETH  ME  TO  LIE 
DOW  GREEN   PASTURES,* 

—  nourishment,  rest. 
ETH  ME  BESIDE  THE  STILL 
—  the  scene  changes  and 
so  does  the  meaning.  You  think  here 
of  quietly  flowing  streams;  so  you  get 
one  more  picture  of  rest;  but  you  miss 
one  of  the  finest  scenes  in  shepherd 
life  and  one  of  the  rarest  blessings   of 


18 


the  soul  that  is  led  of  God. 
All  through  the  day's  roaming 
the  shepherd  keeps  one  thing 
in  mind.  He  must  lead  his  flock  to 
a  drinking-place.  The  refreshment  of 
good  water  marks  the  coveted  hour  of 
all  the  day;  the  spot  where  it  is  found 
amid  the  rough,  waterless  hills  and 
plains  is  the  crowning  token  of  the 
shepherd's  unfailing  thoughtfulness. 
When  at  last  the  sheep  are  led 

'  how 
good  it  is,  after  the  dust  and  heat  of 
the  sheep-walks! 

"This  is  what  a  shepherd  would  mean 
by  those  words,     HE  LEAD, 
BESIDE    THE    STILL    WATERS: 
You  know  of  rivers  and 
brooks  in  the  Holy  Land, 
for  their  names  are  read 
many  times  in  the  Bible; 


of~Our* 


/•"O 


but  you  do  not  think  how 
the  rivers  are  far  from  eaeh 
other  through  rough  country; 
and  you  know  not  how  many  of  the 
brooks  are  called  Svadies'  by  us  be- 
cause they  are  only  ravines  that  run 
dry  when  the  rainy  season  ends.  Job 
says,  'My  brethren  have  dealt  deceit- 
fully as  a  brook,  as  the  channel  of 
brooks  that  pass  away.'  In  the  region 
where  David  was  a  shepherd  living 
streams  are  scarce  indeed;  for  Judea 
borders  on  the  south  country  called 
Negeb  and  that  means  'the  dry.' 
Even  in  other  parts  where  the  lasting 
streams  are,  how  often  the  shepherd 
finds  them  in  gullies  between  broken 
hills,  how  often  the  banks  are  too  dan- 
gerous for  the  sheep  and  the  flow  too 
rough.  Sheep  are  timid  and  fear  a 
current  of  water,  as  they  well  may,  for 
they  are  easily  carried  down  stream 
because  of  their  wool." 


20 


Poor  things,  how  do  they 
ever  get  a  good   drink!"  ex- 
claimed one  of  the  two  little 
maids,   whose   heart  was  always  open 
lovingly  to  animals. 

"The  shepherd  sees  to  that,  doesn't 
he?"  said  the  other  timidly,  with 
earnest  eyes  set  on  our  guest. 

His  face  beamed  with  winsome  relish 
of  these  tributes  to  his  success.  "Yes, 
the  sheep  would  indeed  have  a  hard 
time  finding  water  to  drink,  were  it 
not  that  the  shepherd  sees  to  that." 

The  playfulness  faded  from  his  eyes 
and  the  shadow  of  manhood's  years 
was  there  as  he  said  to  me:  "Brother, 
you  and  I  have  learned  how  much  is 
in  that  question  and  answer.  How 
should  we  get  the  refreshment  we  need 
in  the  rough  world,  if  the  Shepherd 
did  not  see  to  that?  But  he  does,  he 
does!" 

His    face    brightened    again    as    he 


[21] 


turned  to  the   four  blue  eyes 
across  the  table. 

"Shall  I  tell  you  how  the 
shepherd  sees  to  it  that  the  sheep 
have  a  good  drink  every  day?  Listen. 
"There  are  wells  and  fountains  here 
and  there  in  the  regions  where  the 
flocks  roam,  and  in  some  parts  there 
are  cisterns,  though  the  sheep  like 
the  living  water  best.  The  shepherds 
know  where  these  drinking-places  are 
all  through  the  country  where  streams 
are  few.  It  is  a  fine  sight  to  see  the 
shepherds  bring  their  flocks  '  j 

at  some  well 

or    fountain,    while    the    wide,    silent 

country,   over   which   they   and   many 

other    sheep    have    wandered,    spreads 

all   around    them,    and    the    far 

expanse  of  the  sky  arches  over 

them. 

"The      shepherd      makes      a 
certain  sound;   all   his  sheep  lie 


I  22  J 


down     and    are  quiet.     Then 

he  fills    the    drinking-troughs. 

The  bubbling  of  the  fountain, 

or  the  current,  if  it  be  by  a  stream,  is 

no  longer  there  to    trouble  the  sheep. 

They    can    drink     now     undisturbed. 

This  is  the   delicate   meaning  of  that 

word    'still.'      As   the   Hebrew    words 

put  it,  '  He  Ieadeth  beside  the  waters  of 

quietness.' 

"Then  the  waiting  sheep  hear  a 
whistle  or  a  call.  They  never  mis- 
understand; they  know  their  shep- 
herd's voice  and  never  respond  to  the 
wrong  shepherd  if  several  flocks  have 
come  up  together.  And,  strangest  of 
all,  the  sheep  come  up  by  groups;  the 
shepherd  makes  them  understand.  So 
in  groups  he  leads  them  until  they 
stand    'BESIDE   THE 

And,    oh,   how    they    drink, 
with  the  shepherd  standing  near!" 

After   a  pause,    with  a  far-off  look 


[23] 


in  his  eyes,  he  said,  "It  is  a 
beautiful  scene,  so  beautiful 
that  St.  John  has  used  it  in 
picturing  heaven."  A  smile  broke  over 
his  face  as  he  quoted:  '"The  Lamb 
that  is  in  the  midst  of  the  throne  shall 
be  their  shepherd,  and  shall  guide  them 
unto  fountains  of  waters  of  life." 

No  one  spoke  as  he  sat  turning  his 
teacup.  A  tear  started  from  his  down- 
cast eyes.  Presently  he  seemed  to  re- 
call himself. 

"But  I  must  tell  you  of  one  more 
scene  that  comes  to  my  memory 
whenever     I     read     the     words, 

It  would  make 
a  beautiful  picture  if  some  one  would 
paint  it. 

"Up  in  the  mountainsides  of  Leb- 
anon, where  my  kinsmen  have  long 
been  shepherds,  often  there  are  no 
regular    drinking-places,    such    as    the 


24] 


wells    and    fountains    on    the 
plains.     But  as  the  shepherd 
leads  his  sheep  over  the  rough 
slopes,   he   finds    many   a    spring    and 
sees   its    rivulet  noisily  running  down 
a    crevice.       His    sheep    need    water. 
They   cannot   drink   from   the   leaping 
little  stream.     What  does  he  do?     He 
finds   a   suitable   turn    or  nook  in   its 
course;   he  walls   it    up    with    a    little 
dam    and    so    holds    the    water  till   it 
forms  a  quiet  pool.     Then,  right  there 
on  the  open   hills,  he  leads  his  sheep 

which  the  shepherd's  own  hand  has 
stilled.  I  know  of  nothing  more  fit 
to  picture  the  Shepherd's  care  of  souls 
that  trust  him  than  that  scene  up 
there  on  the  mountainside." 

While  our  thoughts  were  carried 
away  to  these  scenes  of  thirsty  flocks 
drinking,  I  chanced  to  notice  that  the 
tea-ball    was    again    quietly    at    work. 


[25] 


As  we  sat  thinking  on  that 
picture  up  in  the  mountain,  a 
good  hand  offered  our  guest 
a  fresh  cup.  He  received  it  with  a 
low  bow,  sipped  it  in  quiet,  then  with 
a  grateful  smile  began  speaking  again. 


You  know,"  he  said,  turning  to  me, 
"that  soul  means  the  life  or  one's  self 
in  the  Hebrew  writings." 

Then  addressing  us  all  he  went  on: 
"There  are  perilous  places  for  the 
sheep  on  all  sides,  and  they  seem  never 
to  learn  to  avoid  them.  The  shepherd 
must  ever  be  on  the  watch.  And  there 
are  private  fields  and  sometimes  gar- 
dens and  vineyards  here  and  there  in 
the  shepherd  country;  if  a  sheep  stray 
into  them  and  be  caught  there  it  is 
forfeited  to  the  owner  of  the  land. 
So, 

means,  'The  shepherd  brings  me  back 
and  rescues  me  from  fatal  and  forbid- 
den places.'" 


26 


Restores  me  when  wan- 


dering,'  is  the  way  it  is  put 
in  one  of  our  hymns,"  I  inter- 
posed. 

"Ah,  sir,  that  is  it  exactly,"  he 
answered.  "'Restores  me  when  wan- 
dering!' 

HE  LEADETH  ME   IN   THE 
PATHS  OF  RIGHTEOUSNESS  FOR 

Often  have  I 
roamed  through  the  shepherd  country 
in  my  youth  and  seen  how  hard  it  is 
to  choose  the  right  path  for  the  sheep; 
one  leads  to  a  precipice,  another  to  a 
place  where  the  sheep  cannot  find  the 
way  back;  and  the  shepherd  was  al- 
ways going  ahead,  'leading'  them  in 
the  right  paths,  proud  of  his  good 
name    as    a    shepherd. 

"Some  paths  that  are  right  paths 
still  lead  through  places  that  have 
deadly  perils.  'YEA,  THOUGH  I 
WALK  THROUGH  THE  VALLEY 
OF  THE  SHADOW  OF  DEATH;  is 


[27] 


the  way  the  psalm  touches 
this  fact  in  shepherd  life.  This 
way  of  naming  the  valley  is 
very  true  to  our  country.  I  remember 
one  near  my  home  called  'the  valley 
of  robbers,'  and  another,  'the  ravine 
of  the  raven.'  You  see  'the  valley  of 
the  shadow  of  death'  is  a  name  drawn 
from  my  country's  old  custom. 

Ah,  how  could  more  be  put  into  few 
words !  With  the  sheep,  it  matters 
not  what  the  surroundings  are,  nor 
how  great  the  perils  and  hardships;  if 
only  the  shepherd  is  with  them,  they 
are  content.  There  is  no  finer  picture 
of  the  way  of  peace  for  the  troubled 
in  all  the  world. 

"To  show  how  much  the  presence 
of  the  shepherd  counts  for  the  welfare 
of  the  sheep  I  can  think  of  nothing 
better  than  the  strange  thing  I  now 
tell  you.     It  is  quite  beyond  the  usual, 


28  J 


©be  Valley  oftheSbaDcw  oPDeatb 


daily  care  on  which  the  flock 
depends  so  fondly.  But  I 
have  seen  it  more  than  once. 

"Sometimes,  in  spite  of  all  the  care 
of  the  shepherd  and  his  dogs,  a  wolf 
will  get  into  the  very  midst  of  the 
flock.  The  sheep  are  wild  with 
fright.  They  run  and  leap  and 
make  it  impossible  to  get  at 
the  foe  in  their  midst,  who 
at  that  very  moment  may  be 
fastening  his  fangs  in  the  throat  of 
a  helpless  member  of  the  flock.  But 
the  shepherd  is  with  them.  He  knows 
what  to  do  even  at  such  a  time.  -  He 
leaps  to  a  rock  or  hillock  that  he  may 
be  seen  and  heard.  Then  he  lifts  his 
voice  in  a  long  call,  something  like  a 
wolf's  cry:  'Ooh!  ooh!' 

"On  hearing  this  the  sheep  remem- 
ber the  shepherd;  they  heed  his  voice; 
and,  strange  to  tell,  the  poor,  timid 
creatures,    which    were    helpless    with 


29 


terror  before,  instantly  rush 
I  with  all  their  strength  into  a 

solid  mass.  The  pressure  is 
irresistible;  the  wolf  is  overcome; 
frequently  he  is  crushed  to  death,  while 
the  shepherd  stands  there  on  a  rock 
crying,   'Ooh!   ooh!' 

no  evil:  for  thou  art  with 
me:  " 

He  paused,  looking  questioningly  at 
one  and  another. 

"Yes,"  I  said  at  last,  "  'in  all  these 

things   we   are   more   than   conquerors 

through    him    that    loved    us.'"     He 

bowed  his  satisfaction  in  silence. 

THY    ROD   AND    THY 

—  this    also    is    true 

to    life;   the   double  expression 

covers  the  whole  round 

of  protecting  care. 


ror    the    shepherds    carry    a 
crook   for   guiding   the   sheep 
and    a    weapon    suitable    for 
defending  them,  the  staff  and  the  rod; 
one  for  aiding  them  in  places  of  need 
along  peaceful  ways,  the  other  for  de- 
fense   in    perils    of   robbers   and   wild 
beasts.   This  saying  describes  as  only  a 
shepherd  could  how  much  those  words 
mean, 

"And  what  shall  I  say  of  the  next 
words, 

Ah,  madam,  you  should  see  the  sheep 
cuddle  near  the  shepherd  to  under- 
stand that!  The  shepherd's  call,  'Ta- 
a-a-a,  ho-o-o,'  and  the  answering  patter 
of  feet  as  the  sheep  hurry  to  him  are  fit 
sounds  to  be  chosen  out  of  the  noisy 
world  to  show  what  comfort  God  gives 
to  souls  that  heed  his  voice;  and  those 
sounds  have  been  heard  in  my  country 
this  day  as  they  were  the  day  this 
shepherd  psalm  was  written!  " 


31 


ayri 


He  sat  in  silence  a  moment 
musing  as  if  the  sounds  were 
in  his  ear. 
With  quiet  animation   he  lifted  his 
thin  hand  and  continued:  ''Now  here 
is  where  you  drop  the  shepherd  figure 
and  put  in  a  banquet  and  so  lose  the 
fine  climax  of  completeness  in  the  shep- 
herd's care." 

It  need  not  be  said  that  we  were 
eager  listeners  now,  for  our  guest  was 
all  aglow  with  memories  of  his  far-off 
homeland  and  we  felt  that  we  were 
about  to  see  new  rays  of  light  flash 
from  this  rarest  gem  in  the  song- 
treasury  of  the  world. 

"'THOU  PREPAREST  A  TABLE 
BEFORE  ME  IN  THE  PRESENCE 

In  the  same 
hushed  voice  in  which  he  quoted  these 
words  he  added:  "Ah,  to  think  that 
the  shepherd's  highest  skill  and  heroism 
should  be  lost  from  view  as  the  psalm 


[32] 


begins  to  sing  of  it,  and  only 
an  indoor  banquet  thought 
oi !  Again  he  sat  a  little 
time  in  quiet.     Then  he  said: 

"The  word  for  table  here  used 
simply  means  something  'spread  out.' 
One  of  the  psalms  quotes  the  saying, 
'Can  God  prepare  a  table  in  the  wil- 
derness?' In  olden  times  the  table  in 
our  country  was  often  just  what  you 
see  to  this  day  among  the  Arabs,  only 
a  piece  of  skin  or  a  mat  or  a  cloth 
spread  on  the  ground.  That  shows 
what  is  meant  when  the  psalmist  says, 
'Let  their  table  become  a  snare;  and 
when  they  are  at  peace  let  it  become 
a  trap.'  Do  you  not  see?  He  was 
thinking  of  this  way  of  having  meals 
on  the  ground  in  the  open  country, 
and  wished  that  his  enemies  might  be 
caught  off  guard  while  eating  and  en- 
tangled among  the  things  that  were 
spread  before  them.  This  is  the  kind  of 


33  J 


table  that  would  be  thought 
of  in  shepherd  life.  Why  not 
so  in  a  shepherd  song? 
"Now  is  not  that  exactly  like  what 
the  shepherd  prepares  for  his  sheep? 
Along  with  finding  water  he  has  the 
daily  task  of  searching  out  a  good  and 
safe  feeding-place.  He  'prepares  a 
table  before  them'  in  truth,  and  it  is 
none  the  less  a  table  in  his  eyes  be- 
cause it  is  a  spreading  slope  of  grassy 
ground. 

"All  the  shepherd's  skill  and  often 
heroic  work  are  called  forth  in  this 
duty,  for  it  is  done  many  a  day  'in 
the  presence  of  the  sheep's  enemies.' 
There  are  many  poisonous  plants  in 
the  grass  and  the  shepherd  must  find 
and  avoid  them.  The  sheep  will  not 
eat  many  poisonous  things,  but  there 
art'  some  which  they  will  eat,  one  kind 
of  poisonous  giass  in  particular.  A 
cousin  of  mine  once  lost  three  hundred 


34 


sheep   by    a    mistake    in    this 
hard  task. 

"Then  there  are  snake  holes 
in  some  kinds  of  ground,  and,  if  the 
snakes  be  not  driven  away,  they  bite 
the  noses  of  the  sheep.  For  this  the 
shepherd  sometimes  burns  the  fat  of 
hogs  along  the  ground.  Sometimes  he 
finds  ground  where  moles  have  worked 
their  holes  just  under  the  surface. 
Snakes  lie  in  these  holes  with  their 
heads  sticking  up  ready  to  bite  the 
grazing  sheep.  The  shepherd  knows 
how  to  drive  them  away  as  he  goes 
along  ahead  of  the  sheep. 

"And  around  the  feeding-ground 
which  the  shepherd  thus  prepares,  in 
holes  and  caves  in  the  hillsides,  there 
may  be  jackals,  wolves,  hyenas,  and 
panthers,  too,  and  the  bravery  and 
skill  of  the  shepherd  are  at  the  highest 
point  in  closing  up  these  dens  with 
stones  or  slaying  the  wild  beasts  with 


35 


his    Iong-bladed     knife.      Of 
nothing    do    you    hear    shep- 
herds boasting  more  proudly 
than    of    their    achievements    in    this 
part  of  their  care  of  flocks. 

"And  now,"  exclaimed  our  guest 
with  a  beaming  countenance  and  sup- 
pressed feeling,  as  if  pleading  for  recog- 
nition of  the  lone  shepherd's  bravest 
act  of  devotion  to  his  sheep,  "and  now 
do  you  not  see  the  shepherd  meaning 
in  that  quaint  line, 
l'AREST  A   TABLE  BEFORi 

THE    PI  JCE   OF   MI\ 

"Yes,"  I  answered;  "and  I  see  that 
God's  care  of  a  man  out  in  the  world 
means  far  more  for  his  good  than 
seating  him  at  an  indoor  banquet- 
table! 

"But  what  about  anointing  the  head 
with  oil  and  the  cup  running  over? 
Go  on,  my  friend." 


36 


SbeHobbii)^  of  the  Sheep 


"Oh,  there  begins  the  beau- 
tiful picture  at  the  end  of  the 
day.  The  psalm  has  sung  of 
the  whole  round  of  the  day's  wander- 
ing, all  the  needs  of  the  sheep,  all  the 
care  of  the  shepherd.  Now  it  closes 
with  the  last  scene  of  the  day.  At  the 
door  of  the  sheepfold  the  shepherd 
stands  and  'the  rodding  of  the  sheep' 
takes  place.  The  shepherd  turns  his 
body  to  let  the  sheep  pass;  he  is  the 
door,  as  Christ  said  of  himself.  With 
his  rod  he  holds  back  the  sheep  while 
he  looks  them  over  one  by  one  as 
the}*  go  into  the  fold.  He  has  the 
horn  filled  with  olive-oil  and  he  has 
cedar-tar,  and  he  anoints  a  knee  bruised 
on  the  rocks  or  a  side  scratched  by 
thorns.  And  here  comes  one  that  is 
not  bruised  but  is  simply  worn  and 
exhausted;  he  bathes  its  face  and  head 
with  the  refreshing  olive-oil  and  he 
takes  the  large  two-handled  cup  and 


77943 


13-] 


dips  it  brimming  full  from  the 
water  he  has  brought  for  that 
purpose,  and  he  lets  the  weary 
sheep  drink. 

"There  is  nothing  finer  in  the  psalm 
than  this.  God's  care  is  not  for  the 
wounded  only,  it  is  for  those  who 
are  just    worn    and    weary. 

OINTEST    M)      II  11777/ 

Oil  ■   \[)  ;\  ER  ' 

"And  then,  when  the  day  is  done 
and  the  sheep  are  snug  within  the 
fold,  what  contentment,  what  rest 
under  the  starry  sky!  Then  comes 
the  thought  of  deepest  repose  and 
comfort: 

MERCY  SHALL  FOLLOW  ME  ALL 

as  they 
have  through  all  the  wandering  of  the 
day  now  ended. 

"As  the  song  dies  away  the  heart 
that  God  has  watched  and  tended 
breathes  this  thought  of  peace  before 


38] 


Blof~Ovr» 


the  roaming  of  the  day  is  for- 
gotten   in    sleep :     '  / 
DWELL    I \    ////:    HOI 

The 
song  is  hushed,  and  the  sheep  are 
at  rest,  safe  in  the  good  shepherd's 
fold." 

Do  you  wonder  that  ever  since  that 
night    we     have 
called    this    psal 
1 
S 
G 


39  J 


Hutbor's  ]^otes 


Hutbor's  j^otes 

" Ainzehalta  on  the  slope  of  the  Syrian 
mountains."  —  P  age  14. 

When  the  little  train  has  crawled  up  the 
rack  and  pinion  railway  which  zigzags  from 
Bey  rout  and  its  expanse  of  sea  over  the  snow- 
topped  Lebanons  toward  Damascus,  one  of 
the  small  stations  at  which  it  halts  among  the 
heights  is  Ain  Sofar.  The  traveler  will  there 
notice  a  carriage  road  running  southward. 
That  road  would  soon  lead  to  a  spot  where  a 
flat-roofed  village  some  ten  miles  from  Ain 
Sofar  could  be  seen  across  a  mountain  valley. 
That  is  Ainzehalta.  An  excellent  water-color 
drawing  of  this  village,  with  the  best  descrip- 
tion of  scenery  and  life  thereabout  known  to 
me,  may  be  found  in  the  first  ten  chapters  of 
Inchbold's  Under  The  Syrian  Sun. 


43 


"You  of  the  Western  world,  not 
knowing  these  thi7igs  as  they 
are,  often  misunderstand  ivhat 
is  written."—  Page  15. 

One  of  many  misconceptions  of  this  sort 
may  serve  to  illustrate.  Only  a  western  view- 
point could  have  made  the  words  "laid  him 
in  a  manger"  lead  Christendom  into  its  long 
thought  of  a  stable  as  Christ's  birthplace. 
In  Palestine  one  sees,  as  I  have  sought  to 
show  in  No  Room  in  the  Inn,  that  a  lowly 
home  rather  than  a  stable  is  indicated  —  an 
understanding  which  does  not  do  violence  to 
age-long  customs  of  the  land,  and  also  is  far 
happier  in  its  suggestion.  Since  that  little 
book  was  published  I  have  had  the  satisfac- 
tion of  hitting  upon  the  following:  "It  is  my 
impression  that  the  birth  [of  Jesus]  actually 
took  place  in  an  ordinary  house  of  some  com- 
mon peasant,  and  that  the  babe  was  laid  in 
one  of  the  mangers  such  as  are  still  found 
in  the  dwellings  of  farmers  in  this  region." 
(Thomson's  The  Land  and  the  Book,  v.  2,  p.  503.) 
On  page  98  of  the  same  volume  this  author 
tells  how  his  own  children  were  once  thus 
accommodated. 


44 


"  There  is  the  shepherd  psalm;  I  find 
that  this  is  taken  among  you  as 


of-Ovr* 

having  two  parts, "  etc.  — Page  16. 

Even  reading  men  are  often  unaware  that 
authoritative  writers  have  seen  a  shepherd 
unity  throughout  this  psalm  for  centuries. 
The  great  eye  of  Augustine,  fifteen  hundred 
years  ago,  saw  an  essential,  onward  movement 
which  carries  the  shepherd  thought  on  to  the 
table  prepared  in  the  presence  of  enemies  — 
a  spiritual  deepening  in  that  the  shepherd's 
goodness  widens  with  the  need,  providing  care 
not  alone  in  pleasant  places  but  also  where 
the  way  becomes  hard  and  perilous.  Here 
are  h:s  words:  "Now  after  the  rod  by  which 
I  was  brought  up  while  a  little  one  and  having 
life  among  the  flock  in  the  pastures,  after  that 
rod  when  I  began  to  be  under  the  staff,  thou 
hast  prepared  a  table  in  my  sight  that  I  should 
not  now  be  fed  with  milk  as  a  little  one,  but 
should  take  food  as  a  larger  one,  having  been 
established  against  them  that  trouble  me." 
This  view  can  be  traced  in  eminent  writings 
(see  notes  below)  down  to  our  own  time.  No 
less  a  modern  scholar  than  George  Adam  Smith 
(Four  Psalms,   1896)  says  that  "the  last  two 


45 


verses  are  as  pastoral  as  the  first 
four,"  and  shows  that  the  psalm 
does  not  leave  the  shepherd  figure 
at  the  table  verse. 


"See  how  it  runs  through  the  round  of  shepherd 
life  jrom  first  word  to  last."  —  Page  17. 

In  The  Expositor  (London,  1899),  Armstrong 
Black  published  an  elaborate  article  on  the 
shepherd  unity  of  this  psalm  which  is  the  most 
comprehensive  treatment  of  the  subject  I 
know.  The  following,  somewhat  condensed, 
will  surely  be  welcomed  here: 

"The  shepherd  is  as  plain  in  the  midst  and 
last  of  this  psalm  as  in  the  first  of  it,  the 
same  shepherd  brave  and  wise  and  good  in 
paths  of  fear,  as  he  who  sauntered  with  his 
flock  beside  the  still  waters.  His  sheep 
huddle  round  him,  as  he  leads  through  the 
gloomy  ravine.  And  what  would  he,  there  in 
a  place  so  haunted  of  wolf  and  bear?  Beyond 
that  valley  is  the  place  he  seeks.  There, 
encircled  by  the  rocks  where  prowl  the  foes 
of  the  flock,   is  the  fair  spot  —  nature's  own 


46 


table  spread  with  food  convenient; 
the  odorous    trees,    shedding  their 
gum,   are  there  to  refresh  and  alle- 
viate;  and  there   is  the    unceasing 
well    spilling    its    gift    of    waters.      And    the 
contentment  and  peace  of  the  flock  seem  to 
say:    'Thou    spreadest   a   table   before   me   in 
the  presence  of  mine  enemies;  Thou  anointest 
my    head    with    oil;     my    cup   runneth   over.' 
Thus  the  whole  psalm   is  purely  pastoral,   a 
musical  parable  of  a  good  shepherd  and  his 
sheep." 


"  In  the  region  where  David  was  a  shepherd  living 
streams  are  scarce  indeed."  —  Page  20. 

Mr.  John  Whiting,  whose  home  has  been 
in  Jerusalem  from  boyhood  and  whose  scholarly 
observations  are  known  at  Harvard  and  else- 
where in  America,  rode  with  me  one  day  to 
Ain  Fara,  two  hours  of  rough  riding  northeast 
from  the  city,  to  show  me  what  he  deems  the 
only  spot  in  Judea  which  supplies  the  natu- 
ral setting  for  the  imagery  of  this  psalm.  It 
is  a  copious  and  perennial  spring  whose  stream 


47] 


runs  deep  clown  in  the  greenness  at 
the  bottom  of  a  rocky  gorge,  the 
sides  of  which  are  steep,  perilous, 
filled  with  caves,  and  still  the 
resort  of  Hocks.  "Here,"  said  he,  "David 
must  have  come."  His  reasoning,  based  on  the 
fewness  of  perennial  streams  in  all  the  country 
round  about,  was  convincing.  Bethlehem  lies 
but  a  few  miles  to  the  south  with  no  all-year 
waters  near  it  save  a  well  or  two.  To  repeat 
this  psalm  in  the  Ain  Fara  ravine,  with  these 
facts  in  mind,  with  goats  and  sheep  seen  at 
the  openings  of  caves  or  nibbling  high  on  the 
precipices,  with  a  wolf  or  fox  spied  as  it  ran 
along  the  wild  heights,  with  a  shepherd  dis- 
cerned among  the  rocks  by  the  sound  of  his 
singing  or  calling  to  his  flock  or  blowing  on 
his  reed-pipe  —  this  was  to  feel  that  I  stood 
at  last  where  the  twenty-third  psalm  first 
woke  its  music  in  a  human  breast. 


"They  know  (heir  shepherd's  voice."  —  Page  23. 

A   bare-legged   young   shepherd,    wearing   a 
skin  bag  in  which  he  carried  some  bread  and  a 


48 


sling,   gave   me   an  example  of  this 


near  the  village  of  Anata,  north- 
east of  Jerusalem.  " Er-r-r-ruh ! " 
he  called,  "Direh!"  The  scattered 
sh^ep  and  goats  looked  up  at  this  throat- 
rattle,  and  a  nanny  goat,  mottled  as  the  name 
"Direh"  implies,  came  running  to  eat  from 
his  hand.  I  called  names  which  he  gave  us, 
sounding  the  "Er-r-r-ruh,"  too.  Not  one 
so  much  as  lifted  a  head.  Then  the  shepherd 
laughed,  and  shouted  "Abeideh,"  which  means 
black  one.  Straightway  a  black  sheep  came 
to  him  from  among  the  rocks.  "Hanoon," 
he  cried,  and  a  gentle  creature,  one  easy  to 
milk,  as  the  name  indicates,  hurried  to  receive 
his  caress.  "Katmeh,"  he  called  sharply. 
Now  that  name  means  short-eared.  Here 
came  such  a  one,  and  no  mistake  as  to  its 
being  Katmeh!  "He  calleth  his  own  sheep 
by  name,"  and,  "they  know  not  the  voice  of 
strangers."  Then  the  shepherd  lad  cried: 
"Ta-a-a-a,  ho-o-o-o,"  and  the  whole  flock 
came  pattering  to  him,  and  once  more,  "He 
goeth  before  them,  and  the  sheep  follow  him," 
was  true  on  the  Judean  hills. 


[49] 


"He  walls  it  up  with  a  little  dam 
and  so  holds  the  water  till  it 
Jorms  a  quiet  poo/."  — Page  25. 

I  saw  a  shepherd  do  this  near  Zebedani  in 
the  Anti-Lebanons.  He  thus  turned  water 
from  a  swift  stream  into  a  grassy  hollow,  and 
the  sheep  stood  in  the  shallow  pool  drinking 
with  content. 


'"Restores  me  when  wandering'  is   the  way  it  is 
put  i?i  one  of  our  hymns."  —  Page  27. 

This  is  from  Montgomery's  hymn,  the  first 
stanza  of  which  runs: 

"The  Lord  is  my  shepherd,  no  want  shall   I 

know, 
I  feed  in  green  pastures,  safe-folded  I  rest; 
He   leadeth    my    soul   where   the   still    waters 

flow, 
Restores  me  when  wandering,   redeems  when 

oppressed." 


50 


"  This  way  of  naming  the  valley  is 
true  to  our  country."  —  Page  28. 


west 

Everywhere  in  Palestine  and  Syria 
this  way  of  designating  hills  and  valleys  by  a 
descriptive  or  commemorative  phrase  is  found. 
In  Psalm  84:6  is  a  similar  designation  — 
"Passing  through  the  valley  of  Baca,"  the  Re- 
vised version  rendering  this,  "the  valley  of 
weeping,"  and  in  the  margin,  "or  balsam 
trees."  The  ravine  behind  Magdala  on  Lake 
Galilee  is  still  called  "the  valley  of  doves," 
for  a  reason  which  dates  back  to  the  Saviour's 
day,  as  the  reader  will  find  in  my  little  book 
Peter  in  the  Firelight.  The  contemplative  old 
east  garners  impressions  and  memories  and 
traditions  in  this  way  as  by  many  other 
customs. 


"Shepherds  carry  a  crook  for  guiding  the  sheep 

and  a  weapon  suitable  for  dejending  them, 

the  staff  and  the  rod."  —  Page  31. 

One  mid-afternoon,  near  Sarghara,  4600  feet 
above  sea  level  in  the  Anti-Lebanons,  I  saw 


5i 


two  shepherds  with  black  goats  and 
sheep,  oik;  having  a  long  staff 
crooked  at  the  vnd,  the  other  a 
knotted  club.  Near  me  as  this 
note  is  written  is  a  heavy-ended,  stout  stick, 
which  I  brought  home  from  the  hands  of  a 
shepherd  whom  I  met  one  evening  on  the  hill- 
side along  the  west  shore  of  Lake  Galilee. 
When  I  pointed  to  animal  hair  clotted  on  the 
knot,  he  explained  by  sign  language  how  he 
had  used  it  on  some  wild  creature,  meanwhile 
quieting  with  his  caress  the  staccato  bleating 
of  two  stray  Iambs  now  snug  in  his  bosom. 
Sometimes  this  weapon  is  studded  with  nails. 
Beside  me  also  is  a  stick  bent  at  the  end,  the 
use  of  which  was  shown  me  by  the  young 
shepherd  near  Anata  before  mentioned.  He 
motioned  as  if  hooking  a  leg  and  drawing  the 
sheep.  The  staff  is  sometimes  straight  —  a 
climbing  stick,  as  common  among  shepherds 
as  the  goad  among  plowmen;  often  it  is  merely 
a  short  sapling  so  cut  as  to  get  the  bend  of 
of  the  root,  for  fuller  growth  is  scarce  indeed 
now  in  Palestine.  But  near  Bethlehem  I  saw 
an  old  shepherd  carrying  a  long,  well-rounded 
crook,  such  as  has  been  made  familiar  in 
Christian  art.     The  double  significance,   incli- 


152] 


cated  in  the  psalm   by  the  plural, 
"they  comfort  me,"  is  too  precious 
to   be    lost    sight    of.      In   Ivanboe 
(chapter  36)  there  is  an  interesting 
instance  of  the  double  significance,  when  the 
Knight    Templar,    returned    from    Palestine, 
speaks  of  one  as  needing  "rather  the  support 
of  the  staff  than  the  strokes  of  the  rod." 


"  The  word  for  table  here  used  simply  means 
something  spread  out."  —  Page  33. 

Gesenius  in  his  Hebrew  Lexicon  so  defined 
it,  and  referred  to  this  verse  of  our  psalm 
together  with  Psalm  78:19,  "Can  God  prepare 
a  table  in  the  wilderness?" 


"  This  is  the  kind  of  table  that  would  be  thought 

of  in  shepherd  life.     Why  not  so  in  a 

shepherd  song?"  —  Pages  33-4. 

In   The  Spectator,   under  date  of  Saturday, 
July   26,    1712,    in   the   paper   numbered   441, 


[53 


Joseph  Addison  wrote  of  the  bene- 
fits of  trusting  reliance  on  God. 
He  closes  with  a  translation  of  the 
twenty-third  psalm,  "which  is  a 
kind  of  Pastoral  Hymn  and  filled  with  those 
Allusions  which  are  usual  in  that  kind  of 
writing."     It  begins: 

"The  Lord  my  Pasture  shall  prepare, 
And  feed  me  with  a  shepherd's  care." 

At  the  table  verse,  the  rendering  is: 

"Though  in  a  bare  and  rugged  way, 
Through  devious  lonely  wilds  I  stray, 
Thy  Bounty  shall  my  Pains  beguile; 
The  barren  wilderness  shall  smile, 
With  sudden  Greens  and  Herbage  crow  n'd, 
And  streams  shall  murmur  all  around." 

Clearly  Addison  thought  of  the.  table  spread 
in  the  wilderness  as  the  feeding  place  of  the 
sheep  —  "sudden  Greens  and  Herbage."  In 
John  Byrom's  A  Divine  Pastoral,  some  fifty 
years  later,  a  similar  view  is  found. 


54] 


"He  has  the  horn  filled  with  olive-oil 
and  he  has  cedar-tar,"  etc.  —  Page  37. 

Swan  west 

In  a  letter  headed  "S.S.  Strath- 
cona  —  At  sea  off  the  Labrador  Coast  — 
Thick  Fog,"  Dr.  W.  T.  Grenfell  once  wrote 
that  this  passage  specially  pleased  him,  and 
added  words  about  his  joys  as  a  physician. 
A  London  antiquarian  wrote  that  he  had  veri- 
fied all  points  in  the  narrative  but  this,  and 
asked  what  authentication  I  could  send  him. 
Passing  over  all  book  references,  let  me  record 
here  only  the  following.  One  day  as  we 
journeyed  in  the  Syrian  mountains  near 
Ainzehalta  I  asked  our  dragoman  about  the 
various  uses  of  olive  oil  among  his  people. 
Judge  of  my  delight  as  these  words  from  his 
lips  were  written  in  my  note  book:  "It  is  a 
great  medicine  with  us,  also.  You  know 
when  our  Lord  Jesus  Christ  gave  that  parable 
he  said:  'Pouring  in  oil  and  wine'  —  wine  for 
cleansing,  oil  for  healing." 


55  J 


"Safe  in  the  good  shepherd's  fold." 
—  Page  39. 


Is  there  scholarly  warrant  for 
carrying  the  shepherd  thought  of  a 
fold  on  to  the  "house"  at  the  close  of  the 
psalm?  When  Addison  wrote  his  delightful 
stanzas  there  were  at  least  two  great  folio 
works  by  eminent  scholars  to  support  his 
rendering,  both  published  shortly  before  his 
birth  in  1672.  One  was  written  by  Hugo 
Grotius,  the  other  by  Henry  Hammond  of 
Oxford.  The  latter  ends  his  paraphrase  thus: 
"To  crown  all  this,  thou  shalt  enfold  me 
at  last  in  that  best  of  sheep-coats,  that  place 
of  equal  purity  and  safety,  where  no  rav- 
enous beast  can  come;  there  shall  I  rest, 
and  there  abide  forever."  In  a  small,  leather- 
bound  book  bearing  the  date  1843,  which  I 
have  long  treasured,  are  stanzas  beginning: 

"My  shepherd's  name  is  Love." 

They  were  written  by  Edwin  F.  Hatfield,  long 
eminent  in  America.     The  last  stanza  runs: 

"When  raging  foes  surround, 
My  comforts  still  abound; 
1  breathe  a  fragrant  air, 
And  feed  on  sweetest  fare; 


56 


Thus  in  thy  fold, 

When  worn  and  old, 

I'll  dwell  secure  beneath  thy  care."  ^ 

THE    GAIN    FROM    THIS    VIEW 

The  vital  gain  from  this  story's  interpretation 
seems  to  me  twofold  and  really  precious.  First, 
the  idea  of  glorying  over  enemies  who  have  to 
gaze  impotently  on  the  honors  paid  a  favorite 
at  a  banquet  must  be  a  harsh  note  utterly 
discordant  in  a  song  so  sweet  —  the  one  human 
flaw  in  a  gem  divinely  pure.  To  keep  the 
shepherd  imagery  secures  for  the  psalm  itself 
a  literary  simplicity  and  a  quiet  heightening 
of  effect  within  that  simplicity  quite  too  fine 
to  lose;  and  it  saves  us  from  blurring  its 
picture  of  spiritual  serenity  at  the  point  of 
deepest  beauty. 

But  for  men  in  their  troubled  world-life, 
it  does  far  more  than  to  secure  the  highest 
literary  charm.  It  distinctly  sounds  the  notes 
of  peace  where  men  often  cease  to  hear  them. 
It  gathers  up  the  music  and  the  message  of 
the  psalm,  as  it  were,  into  a  deep  harmony. 
In  the  first  three  verses  there  are  food,  refresh- 
ment,   rest,    guidance.     Yet   there,    all    is    in 


57  ] 


pleasant  places;  it  is  a  simple 
melody.  But  at  the  words,  "Yea, 
though,"  a  second  movement  opens, 
deeper,  fuller.  Not  a  melody,  but 
a  harmony  swells  through  the  last  three  verses. 
Here  once  more  is  guidance,  but  now  it  is 
through  a  dark  valley  where  perils  are,  and 
protection  is  its  consummation;  here  is  food, 
but  now  it  is  in  the  wilds  where  enemies 
prowl  and  lurk  with  savage  eyes;  here  is 
refreshment,  but  now  it  is  with  alleviating 
oil  and  ministering  cup  amid  hard  places;  and 
here,  too,  is  rest,  but  now  it  finds  completeness 
in  the  shepherd's  shelter  after  the  long  day's 
roaming.  Nothing  that  is  in  the  forepart  of 
the  psalm  is  lacking  even  when  the  pleasant 
places  are  left  behind  and  hardships  and  perils 
abound. 

This  is  the  full  glory  of  what  the  good 
shepherd  is  to  his  sheep.  He  rises  to  the 
situation,  measures  up  to  all  emergencies  of 
need.  Herein  is  the  height  of  his  goodness. 
It  goes  beyond  all  that  he  could  be  to  them  in 
the  pleasant,  easy  days. 

When  at  last  the  psalm  sings:  "Surely  good- 
ness and  mercy  shall  follow  me  all  the  days  of 
my  life,"  that  word  all  is  the  high,  full-toned 


58 


note  sounding  out  the  meaning  of 

the  whole  psalm.     "All  the  days" 

—  days  when  pastures  were  green 

and    waters    still;    days    when    we 

went    through    dark    places    in    shadow    and 

peril;  days  when  we  were  far  out  in  the  world, 

in  life's  imperative  quest,   enduring  hardship 

and  beset  by  enemies  —  "all  the  days  of  my 

life."     This  psalm  is  the  divine  "Lo!    I  am 

with    you    alway  —  through    all    the    days," 

sounding  back  from  the  heart  of  man. 


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